In this contribution, we use the connection between stable polynomials and orthogonal polynomials on the real line to construct sequences of Hurwitz polynomials that are robustly stable in terms of several uncertain parameters. These sequences are constructed by using properties of orthogonal polynomials, such as the well-known three-term recurrence relation, as well as by considering linear combinations of two orthogonal polynomials with consecutive degree. Some examples are presented.

U ovom radu definiraju se pojmovi medija i ideologije, ispituje se povezanost ideologije s predrasudama i stereotipima, te se razmatraju modaliteti formiranja i širenja ideologije. Analizom socijalne i povijesne funkcije ideologije razotkriva se mehanizam proizvodnje, reprodukcije i učvršćivanja logike ropstva, ali ujedno i mehanizam preventivnog onemogućavanja osvješćivanja ropstva. Te mehanizme ne treba svoditi na tzv. masovne medije , već je analizu nužno proširiti i na obrazovanje, kulturu, politiku itd. Učinci ideologijom posredovana duhovnog ropstva otkrivaju se kao napredovanje nihilizma, te se (...) otvara pitanje o nužnosti alternative nadirućem nihilizmu.In diesem Beitrag werden sowohl der Begriff der Ideologie als auch die Verbundenheit der Ideologie mit den Vorurteilen und Stereotypen definiert; es wird über die Modalitäten der Entstehung und Verbreitung der Ideologie nachgedacht. Durch die Analyse der gesellschaftlichen und geschichtlichen Funktion der Ideologie werden sowohl die Mechanismen der Produktion, Reproduktion und Verstärkung der Knechtschaftslogik als auch der Mechanismus der präventiven Vereitelung der Belebung von Knechtschaft enthüllt. Diese Mechanismen sollten keineswegs auf die s. g. Massenmedia beschränkt werden . Die Analyse muss auf die Ausbildung, Kultur, Politik usw. ausgebreitet werden. Die Auswirkungen dieser durch Ideologie vermittelten geistigen Knechtschaft werden als Fortschritt des Nihilismus enthüllt. Dadurch wird die Frage um die Alternative zum vordringenden Nihilismus gestellt. (shrink)

“Toda interpretación pende, juntamente con lo interpretado, en el aire; no puede servirle de apoyo. Las interpretaciones solas no determinan el significado”Wittgenstein, Investigaciones filosóficas § 198IntroducciónLa obra del filósofo estadounidense David H. Finkelstein, Expression and the Inner, publicada originariamente en 2003 por Harvard University Press (2ª ed. 2008) puede ahora leerse en la versión española de Lino San Juan, editada por la ovetense KRK Ediciones con el título: La expr.

A collection of essays, speeches, and conversations from a conference sponsored by Southwestern University Law Review and held in Los Angeles in 1977 in commemoration of the 190th anniversary of the Constitution, this book has some 36 contributors. The majority of these are law professors, including Laurence Tribe of Harvard, Bernard Schwartz of NYU, Ruth Bader Ginsburg of Columbia, Lino A. Graglia of the University of Texas, and Martin Shapiro of the University of California at Berkeley. Several contributions are by (...) Federal judges, including ones by Charles E. Wyzanski, Jr., and Constance Baker Motley. There is also a sprinkling of historians, political scientists, journalists, and lawyers. The contributors include a number of little known, as well as many well-known commentators on the Constitution. (shrink)

La obra del filósofo estadounidense David H. Finkelstein, Expression and the Inner, publicada originariamente en 2003 por Harvard University Press (2ª ed. 2008) puede ahora leerse en la versión española de Lino San Juan, editada por la ovetense KRK Ediciones con el título: La expresión y lo interno. Finkelstein propone en La expresión y lo interno un análisis expresivista del autoconocimiento. Podría parecer cuando menos sorprendente y aún más admirable que con tan sólo dos capítulos (“Detectivismo y constitutivismo” y “Expresión”) (...) y un Epílogo (“Deliberación y transparencia”), Finkelstein haya conseguido presentar en esta obra un planteamiento calificado por muchos como una auténtica renovación de la discusión analítica en torno al tema del autoconocimiento, o sea, acerca del problema de qué clase de autoridad quepa atribuir a las expresiones sobre nuestros propios estados de ánimo y/o nuestros estados mentales sin más. (shrink)

Linos G. Benakis, Byzantine Philosophy Β’, Athens 2013, pp. 544.

Industrial (“white”) biotechnology promises to contribute to a more sustainable future. Compared to current production processes, cases have been identified where industrial biotechnology can decrease the amount of energy and raw materials used to make products and also reduce the amount of emissions and waste produced during production. However, switching from products based on chemical production processes and fossil fuels towards “biobased” products is at present not necessarily economically viable. This is especially true for bulk products, for example ethanol production (...) from biomass. Therefore, scientists are also turning to genetic modification as a means to develop organisms that can produce at lower costs. These include not only micro-organisms, but also organisms used in agriculture for food and feed.The use of genetic modification for “deliberate release” purposes, in particular, has met great opposition in Europe. Many industrial biotechnology applications may, due to their scale, entail deliberate releases of GM organisms. Thus, the biobased economy brings back a familiar question; is it ethically justifiable, and acceptable to citizens, to expose the environment and society to the risks associated with GM, in order to protect that same environment and to sustain our affluent way of life? For a successful innovation towards a biobased economy, its proponents, especially producers, need to take into account (take responsibility for) such issues when developing new products and processes. These issues, and how scientists can interact with citizens about them in a timely way, are further explored in projects at Delft University and Leiden University, also in collaboration with Utrecht University. (shrink)

Desde hace décadas se viene hablando en América Latina y de manera muy particular en Venezuela sobre la necesidad de una transformación universitaria. Lo que, como es de esperar, genera gran debate entre quienes se aferran a las roídas estructuras de las instituciones de educación superior por los privilegios que consagran y los que apuestan por una nueva universidad. Este trabajo intenta contribuir al gran debate nacional que el proyecto de Ley de Educación Universitaria (2010) ha generado en Venezuela, para (...) ello hace énfasis en lo importante de la radicalización de la democracia universitaria y la introducción del pensamiento crítico en los planes de estudio. (shrink)

This paper provides a discussion of Jacques Rancière’s former teacher at École Normale Supérieure, then famous for fashioning Marxism with the philosophical gauge of structuralism, Louis Althusser. Perhaps a brief discussion on the relation between the two would render context to the origins of Rancière's philosophico-political praxis, specifically the humble beginnings of conceptualizing an egalitarian method out of his philosophical rupture with Althusserianism. Meanwhile, to reduce the philosophical enterprise of Althusser into its practical shortcomings and silence during the revolutionary events (...) of May 1968 in France would do an injustice to the magnitude of his contribution to contemporary French political theory and his major revisions in the theoretical direction of the Parti communiste français. Thus, the following discussions focus on sketching Althusser's theoretical foundations, which possibly clarifies the political decision he has made during May '68: a demand for organization over spontaneous revolutionary activity based on the authority of theoretical practice over the ideological activities—a decision that became the point of departure for Rancière's subversion of both mastery and the structural inequality Althusserianism entail. The whole piece is guided by the following two-fold question—a question, perhaps, akin to Badiou's inquiry: What were the philosophico-political interventions of Louis Althusser, and why did Rancière move away from his direction? (shrink)

International law lacks many of the standard features of domestic law. There are few legislative or judicial bodies with exclusive authority over particular jurisdictions or subject matters, the subjects regulated by international law typically must affirmatively consent to be bound by it, and supranational authorities with the power to coerce states to comply with international obligations are rare. How can a legal system with these features generate changes in state behavior? For many theories, the ability of international law to inform (...) and change individual preferences provides the answer. When voters care that treaty commitments be kept, or that international norms be honored, the theory goes, leaders are more likely to be able to make choices consistent with international obligations. Over the last decade, a literature has emerged testing these theories using surveys and experiments embedded in surveys. Multiple U.S. studies find that international law and international norm arguments shift public opinion in the direction of greater compliance by 4 to 20 percentage points. However, studies in foreign contexts are more mixed, with some backlash reported in countries in which international law is highly politicized. This Article describes the state of current knowledge about whether international law actually does change preferences, explains the limitations with existing research, and proposes avenues for future study. (shrink)

Hier wird die folgende Frage gestellt: gibt es überhaupt irgendeine unengagierte Philosophie? Nämlich, jede Philosophie, die überhaupt als echte Philosophie bewertbar ist, und nicht etwa als Ideologie, Dophistik oder Schwindel, sollte als Denken, das der Wahrheit treu bleibt, beschrieben werden, d. h. als eine im Dienst der Wahrheit engagierte Philosophie. Dagegen, diejenige Philosophie, die im Dienst einer weltlicher oder jenseitiger Macht antritt, darf man keineswegs als eine Philosophie bewerten. Doch, es wird noch eine Frage gestellt: Wäre es erlaubt, eine Parallele (...) mit der sog. engagierte Kunst zu stellen? Die Antwort wird ermöglicht durch die Definition der Philosophie als die Tätigkeit des unnachsichtigen Dienstes zur Wahrheit. (shrink)

Mujica, representa unos de los intelectuales más importantes del marxismo venezolano del siglo XX. Las ideas que guían el presente estudio, recogen su postura ante la historia, la religión, los medios de comunicación, así como su tesis sobre el progreso y su postura antiimperialista y, de manera muy particular, la teoría socialista como instrumento de interpretación y trasformación de la realidad.Mujica represents one of the most important intellectuals in twentieth-century Venezuelan Marxism. The ideas guiding this study include his posture regarding (...) history, religion and mass media as well as his thesis about progress, his anti-imperialist posture and especially, socialist theory as an instrument for interpreting and transforming reality. (shrink)

An undiscovered chapter in the history of architecture comes from the ex-Soviet Republic of Georgia. Poetics of Architecture is the name given to the studioworkshop at the Georgian Technical University set up by the Georgian architect Shota Bostanashvili (1948–2013). From 1990 until his death he delivered insightful, playful and rather provocative lectures on architecture at this university. He preferred to call his architectural philosophy, critical discourse on architecture. Themes ranged from poetics to metapoetics of architecture. His philosophy of architecture is (...) illustrated by some of his designs and executed projects which demonstrate a drift from existentialism to the philosophy of play. This study includes reference to his last building, a project whose demolition Bostanashvili witnessed before passing away. Based on the concept of the return of the sacred, this edifice was a sort of counter movement to technogenic architecture. (shrink)

The modern time regime was constituted by the common belief in an open future promising progress and growth. Modern law has been adapted to these temporalities and founded on similar paradigms. Positivist law is strictly separated from nature, subject to permanent change and legitimated solely by human will and ratio. Since the 1970s the modern time regime has been out of joint. Due to multiple crises societies now tend to expect a limited future, some even fear apocalyptic scenarios. This change (...) in future expectations has triggered cultural turns having an impact on the law. The Anthropocene demands law to be re-orientated to natural events. Digitalization raises legal debates about how to make future predictions and about the extent to which data about the past may be stored and when it should be forgotten. Since the future seems to hold no promise of improvement anymore, societies turn back to their past. The law is supposed to solve the arising conflicts over past injustice. This article aims to investigate these changes in legal paradigms and to elaborate on the role that the law could play in repairing the modern time regime. (shrink)

In the post-1945 world, constitutionalism has transcended the nation state, with an array of transnational arrangements now manifesting constitutional characteristics—so says a growing number of scholars. This article reveals an earlier but largely forgotten discourse of transnational constitutionalism: the constitutional theory of the British Empire in the late 19th and early 20th centuries. Focusing on the work of Albert Venn Dicey, the article shows that, when the Empire was at the height of its power and prestige, British constitutional scholars came (...) to see the Empire as a constitutional order and project. For Dicey, a committed constitutionalist and imperialist, the central dynamic of the imperial constitutional order was balancing British constitutional principles with imperial unity. This article focuses in particular on parliamentary sovereignty, a constitutional principle that, for Dicey, was both necessary for and dangerous to the Empire’s integrity. An exercise in intellectual history, the article rethinks Dicey’s work and the constitutional tradition in which Dicey has played such an integral part, seeking to reveal empire's forgotten significance. (shrink)

U ovom radu razmatraju se i uspoređuju koncepcije filozofije povijesti što su ih razvili Ibn Haldun i Vico. Dvojica utemeljitelja filozofije povijesti živjeli su i poučavali na dvije mediteranske obale. Pitanje na koje se pokušava dati odgovor odnosi se na narav odnosa između Ibn Haldunove i Vicove mediteranske provenijencije i njihovih cikličkih filozofijskih teorija povijesti.In diesem Aufsatz werden die geschichtsphilosophischen Konzeptionen von Ibn Chaldun und Vico nachgedacht und kompariert. Diese Begründer der Geschichtsphilosophie lebten und lehrten auf zwei gegenüberstehenden mediterranischen Küsten. (...) Es wird die Frage um die Natur des Verhältnisses zwischen ihrer medirerranischer Herkunft und die zyklischen philosophischen Geschichtstheorien gestellt. (shrink)

The notion of freedom was in ancient philosophy formed in the sense of the privileges belonging to adult free citizens, and thus foreigners, minors, women, and slaves were deprived of the possibility of freedom. This definition of freedom was also adopted by Roman law, unlike Stoic philosophy and the New Testament Christianity, where freedom was extended to belong to all human beings. In comparison, the Stoics condemn slavery, while Christianity eschatologises freedom. The Middle Ages built on such a concept of (...) freedom. Still, in that period the secular concept of freedom was formulated, which especially comes to the fore in the Magna charta libertatum. The modern concept of freedom was shaped in the Modern Age, from Locke’s definition of life, freedom, and property as inalienable civil rights, through Voltaire’s request for the freedom of thought and Rousseau’s identification of freedom with the essence of human being, to Kant’s understanding of freedom that is possible only through the mind. The ideals of French Revolution, Liberty, Equality, Fraternity, are concretised in the Declaration of the Rights of Man and of the Citizen. John Stuart Mill formulated the classical liberal concept of freedom. Today freedom is discussed, on the one hand, at the level of questions about individual freedom, and on the other hand, at the level of the problematisation of social presumptions regarding the freedom of human being. (shrink)

In this paper the author tries to explore the problem of the social function of philosophy in the contemporary world. This world is characterized by universal modernization and in the last decades by globalization and unification, but at the same time also by controversies and contradictions which reveal tendencies of human regression and degeneration. Philosophy must remain a study of general and fundamental nature of a human-produced world. As such philosophy produces potentialities of critical thinking, provides social investigations, and—at least (...) in principle—gives people the power of an adequate understanding of our world, its fundamental characteristics and main tendencies. Thus philosophy is a ground for a reasonable social practice and adequate policies. (shrink)